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© 2014 Research Academy of Social Sciences
http://www.rassweb.com 351
International Journal of Management Sciences
Vol. 3, No. 5, 2014, 351-369
The theory of Shariah Rulings in Halal Meat and Poultry Production
Alabi Lateef Zikrullah1
Abstract
Halal meat and the industry in general are estimated to be worth overUS$600 billion, with the number of
producers, certification bodies and consumers growing rapidly every year. Remarkably the demand for halal
meats and other products has become a global challenge, not only among the Muslims, but even among the
non-Muslims alike. The unique features of halal meat which emphasizes not only on certain rules of sharia,
but also on various sensitive and best practices such as cleanliness and hygiene have symbolized the
universal value of the product. Hence, the demand that has been established for such products has become a
global phenomenal, especially in countries where Muslims are the majority. It should be noted that though
these sensitivity and best practices in halal meat production and the management are very important, the
understanding of sharia rulings in dealing with halal matters is of paramount importance. This study intends
to explore various sharia rulings and principles which are necessary in the production and management of
halal slaughtering and consumption of its meat around the world and Malaysia in particular.
Keywords: Islam, Halal meat and Poultry, Slaughtering, Meat Industry
1. Introduction
Islam made it lawful for the Muslims to eat from the wholesome meat of animals and to benefit from its
parts. However He made this permissibility subjected to the laws of the Holy Quran and Sunnah (sayings of
the Holy Prophet, peace be upon him) which are basis of “the Sharia”. The laws emphasize that an animal in
its origin is similar to humankind since both have life, and sense through which they undergo pleasure and
pain. If this common link between humans and animals was to be considered, then it should have been
unlawful to slaughter animals, eat from their meat, and derive benefit from their body parts (Usmani, 2005).
Furthermore Allah made humans the best of creation and made the entire universe subservient to them.
Everything Allah has created is for the benefit of humans, and it was in this context that He says;
" الزي خلق لكن هب ف األسض جوعب"
“It is He (Almighty) who created for you all that which is on the earth” (Al-Quran.Al-Baqarah 2:29)
The fact that animals are made lawful to be consumed contrary to their original status is exclusively due
to the grace of Allah, He has kept this permissibility subjected to certain laws which are related to worship.
When a person slaughters according to the sharia laws, he acknowledges that the animal was made lawful for
him only through the bounty and grace of Allah. He also realizes that his right to benefit from the animal and
enjoy himself in eating them can only be acknowledged by thanking Allah for this bounty and slaughtering
the animal according to the method specified by Sharia.
Slaughtering of animals in Islam is not an ordinary affair in which a person is free to do as he wishes
without having to follow any rule or principle at the time of slaughter. Rather, slaughtering is a matter related
to worship in which a Muslim is bound to follow the laws described by the Quran and Sunnah (Qardawi,
1985). It is for this reason that Islamic law is superior to the laws of other religion in specifying the method
of slaughtering, stipulating the fundamentals principles behind the slaughter, and establishing the laws of
slaughtering.
1Faculty of Economics and Muamalat Islamic Science University of Malaysia
A. L. Zikrullah
352
Looking at the Islamic methods of slaughter, the Islamic rulings clearly show that the importance of the
religious obligations in regards to the origin and manner with which our consumable meat are processed is
enormous. Thus, every Muslim community where Muslims are either in minority or majority undoubtedly
need an experience and certified halal butcher or slaughter-man with a strict supervision and monitoring by
the Sharia expert. Abattoirs and slaughterhouses are not new in our neighborhoods but the question is to what
extent are they complying with the rules described byIslamic Jurisprudence (Fiqh). Hence the need for a
genuine monitoring body to regulate the process of animal slaughtering in accordance with Sharia rulings is
more than necessary.Halal food or meat should not be treated as a minor issue as emphasis is made in the
Quran: Allah says:
"فكلا هوب سصققكن هللا حالال طجب اشكشا هللا اى كزن اب رعجذى"
“So eat of the lawful and good food which Allah has provided for you and be grateful for the Graces of
Allah if it is He whom you worship” (Al-Quran. An-Nahl 16:114)
And the Prophet (pbuh) said:
“Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to
do that which he commanded the messengers, and the Almighty has said: (O ye messengers! Eat of the good
things and do righteous). And Allah the Almighty has said: (O ye who believe! Eat of the good things that we
have provided you) then he mentioned the case of a man who, having journeyed far, is disheveled and dusty
spreading out his hands to the sky saying: O Lord! O Lord While his food is unlawful, his drink unlawful, his
clothing unlawful, and he is nourished unlawfully, so how can he be answered” (Hadith. Muslim.1015,
Ahmad. vol.2:328).
The rapid growth of the halal slaughtering industry presents a promising prospect for Muslim world in
general, and Malaysia in particular for its extensive work in the industry and as a proposed Halal hub of the
world. Which focus on creating awareness about halal food in general, genuine certification and supervision
of halal food products. The significant of the phenomenon lies in the increasing Muslim population around
the globe and the emerging halal meat demand, market and services, which is a multi-billion-dollar worth
business with high promising growth potentials. Besides, the religious awareness among the Muslims to
consume halal food or meat, creates greater demand for halal products, either Halal meat consumption or
general consumer goods.
Halal certification is not only limited to meat and food produce. Other products such as non-alcoholic
beverage, raw materials needed in food processing, pharmaceutical and traditional herbal products, cosmetics
and cleaning products, daily consumable goods and leather products like shoes, handbags and furniture are a
good examples of the things that have to be halal certified for Muslim consumption and usages.
In addition to all the mentioned items, places like halal eateries, slaughter-houses, abattoirs, packaging
and labeling materials are also required to be halal, with halal certification label to ensure they are suitable to
be visited or used by Muslims. Likewise other things such as utensils and machines used for food catering
and meat processing must not be contaminated with anything that are considered filthy or non-permitted
(najis or haram) under the Islamic laws.
2. Halal Meat Industry Challenges
Just as food is an essential requirement for human survival, the same way meat holds an important place
in the food sector. Slaughter practices in the meat industry presently have developed some modern
techniques which are not limited to the traditional system of slaughtering. Sometimes this causes confusion
and controversy with differing opinion as to what is considered halal meat. Several modern technologies
such as stunning and mechanical slaughtering that raises questions have been introduced. For these reasons
complains are being received from the Muslim consumers especially in the west regarding the manner in
which the entire process of Islamic slaughtering are carried out (Halal Authority Canada, 2004). Though,
International Journal of Management Sciences
353
complains differ from one country to another, perhaps due to location and different view of the school of
thought (mazhab) followed by a particular area. For instance the complaints in Malaysia usually are about the
following;
1. Slaughter-men at the abattoirs and slaughterhouses not reciting tasmiyyah.
2. Unmonitored stunning procedures.
3. Legislation and enforcement.
4. Contamination issues etc. (Maryam. 2006)
Malaysia halal industry is managed by the government through a department called JAKIM (Jabatan
Kemajuan Islam Malaysia) otherwise known as Department of Islamic development Malaysia. The
responsibility is to ascertain the status of the products involved not only in the official site inspection of
plants but also how the raw material is maintained and monitored at all times. Moreover Malaysia had set up
a standard known as Malaysia standard (MS 1500) and the Malaysian protocol for the halal meat and poultry
productions, which provides practical guidance for the food industry on the preparation and handling of halal
food, including nutrient supplements and to serve as a basic requirements for halal food products and food
trade or business in Malaysia (MS 1500: 2009, JAKIM, 2011). Though compliance and halal certification is
taken shape but offenders remain a threat. In addition to that high level of ignorance and negligence among
the Muslims consumers also stands a challenge.
Subsequently an investigation was launched by the JamiyyatulUlama of Canada in 2004 in some meat
and poultry slaughter plants though some of problem not associated with Malaysia. The team discovered
many areas of concern which are amongst the major problems the industry faces;
I. Slaughter men at abattoirs not reciting the Tasmiyah during the slaughter.
II. Non-Muslims slaughtering at various abattoirs.
III. Minimum amount of required veins not cut.
IV. Unmonitored stunning methods prior to slaughter.
V. Usage of rotating mechanical blades for slaughter.
VI. Contamination issue (Mixing of halal with non-halal).
VII. Doubts about the meat coming from abroad (Halal Monitoring Authority Canada, 2004).
3. Slaughtering From the Islamic Perspectives
Allah has perfected the religion of Islam, and its method of animal slaughtering. The Prophet (pbuh)
through his teachings practically demonstrated how to slaughter animal for food;
“When you kill, kill with perfection, when you slaughter (an animal), slaughter it with perfection, you
should sharpen your knife and you should give relief to the animal” (Al-Nawawi: 16).
The Islamic method of slaughtering has been the best way to slaughter in the past and remain the best
compare to other ways. The basic principles of the Islamic laws remain definite and unaltered. Although its
interpretation and application may change according to the time, place, and circumstances, as far it does not
go against the principles and rules encouraged by the Quran and sunnah. Slaughtering according to in
Islamic rituals is a divine order by Allah the creator and the practice of the holy prophet may Allah have
mercy on him, thus it would not be appropriate to change the conditions laid by the sharia. The Quran says:
فكلا هوب ركش اسن هللا عل اى كزن ثآبر هؤهي
“So eat of (meat) on which Allah‟s name has been pronounced if ye have faith in his signs” (Al-Quran
6:181)
And the prophet may peace be on him said:
اى هللا طت ال قجل اال طجب
“Allah is pure and only accepts that which is pure” (Sahih Muslim: 2393).
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354
The issue of halal slaughter industry together with the innovative technology of stunning and
mechanical slaughtering etc. has put the Muslims in a controversial state compare to the traditional method
of slaughtering. Thus, this resulted into differing opinion among the scholars on the issue of halal meat.
According to Burj (2004), the slaughtering in Islam has got its special philosophy which differ it from other
religions or systems, hence it does not mean just passing the knife through the animal‟s neck in order to cut
the specified veins for the blood to be drained off and render the animal dead. But slaughtering in Islam has
to do with fulfilling one‟s obligations towards Allah by completing the required rites at the time of slaughter.
Slaughtering or as it‟s called in Arabic dhabhcould be defined as the method for killing an animal for
the sole purpose of making its meat fit for human consumption. The world dhabh in Arabic literally means
purification or rendering something good or wholesome. As said by Zaharaan (2002) it‟s also called zakat as
stated by Quran;
""اال هب ركزن
“Except that you hath purify”) Al-Quran 5: 3)
Slaughtering or slaying of animals according Islamic rituals is much needed milestone towards
understanding the criteria of Islamic principles of slaughtering for human consumption. Basically this action
is required by a sane practicing Muslim adult, whereby he recites the tasmiyyah (invocation of Allah‟s name)
at the time of slaughtering on live animal. And upon slaughter it should be ensured that all flowing blood is
drained out of the carcass.
Conditions That Validates Islamic Slaughter
The sacred law (sharia) of Islam regarding slaughtering brought by the Prophet is solely to differentiate
between the good and bad of meat meant for consumption. Dead animals were declared haram, and halal
animal were subjected to certain rules and regulation, which would ensure its lawfulness and
wholesomeness. As said by the consensus of the scholar, Burj (2004), Tareeqi (1983), Zahraan (2002),
Qardawi (1985) and Khan (2006) that the fiqh have laid down some basic conditions for the slaughter to be
valid in Islamic perspective;
Condition Regarding the Method Used to Kill the Animal
Every Muslim should be aware that for the flesh of any animal, with the exception of fish and locusts, to
become halal, it must pass through the proper method of Islamic slaughtering procedures, as defined by the
sharia. Hence, sharia has prescribed two methods of slaughtering for two different categories of halal animals
(Ikramul-Haq, 2012)
1. Those halal animals that can be subdued either because they are domesticated or wild animal which
human can overpower, then it is necessary to make the blood flow by cutting the blood vessels. These are
known as الزكبح االخزبسخotherwise termed; optional or voluntary slaughtering.
2. The second method of slaughtering is for those animals which cannot be subdued either because it is
a wild animal or a domesticated animal which runs wild. It is sufficient to cause a wound on such animal
with a sharp, piercing object which causes its blood to flow until it dies. It is not necessary to slaughter or
pierce the lower chest of these animals. This type of slaughter is regarded as الزكبح االضطشاسخ otherwise
termed; forced or emergency slaughtering.
However if the animal can be subdued, either because it is domesticated or wild animal which one can
overpower- then it is necessary to make the blood flow by cutting the vessels. This is supported by the
hadith;
“Rafi’hIbnKhadij reported that his grandfather asked the Prophet peace be on him; can we slaughter
using a bamboo? the Prophet replied „Eat from those animals whose blood was drained and upon which the
name of Allah was read”(Sahih Al-Bukhari: 5497)
Another hadith says;
International Journal of Management Sciences
355
“AdiyIbnHatim narrates; „I said, oh Rasulullah I send my dog and it attacks and animal. And I do not
find a knife to slaughter the animal; therefore I slaughter it using a flint or a piece of stick. The Prophet said,
make the blood flow with the instrument of your choice and recite the name of Allah” (Al-Nasai; 4401).
“And in another hadith of Abdullah Ibn Abbas; The Prophet says; Eat an animal whose (Blood) vessels
are cut” (Muatta Imam Malik; vol 2, pg 489)
The slaughtering of animal as described by the sharia is the cutting of the throat or slitting the hollow of
the throat, which eventually cause its death. Thus, the best way is to severe the trachea (hulqum), esophagus
(mari’i), and both jugular veins (wajadain) to hasten the bleeding and death of the animals (Zahraan; 2002 &
khan; 2006). However the four schools of thoughts have differed slightly in their opinion;
Shafi’s opinion;
Imam Shafi‟i requires that the esophagus and the windpipe of the animal be cut. Thus, the slaughter will
be valid when these two are cut, even if the two jugular veins are not cut. (Fathul Bari vol. 9, pg 64
&Kiatbul-Umm vol. 2, pg 259).
Maliki’s opinion;
There numbers of narrations by Imam Malik and the preferred view according to his followers is that
the windpipe and two jugular veins must be cut, that is, not necessary to cut the esophagus. (Adh-Dhakhirah
vol. 4, pg. 133).
Hambali’s opinion;
As for Imam Ahmad various views were also narrated. One of his narrations is the same as Imam
Shafi’i. And in another he says; it is necessary to cut the two jugular veins along with the esophagus and the
windpipe. In other words it refers to all four vessels should be cut. (Al- Mugni vol.11, pg. 44-45.)
Hanafi’s opinion;
Imam Abu Hanifa holds the view that the animal will be lawful for consumption when any three are cut.
Abu Yusuf requires that the esophagus and the windpipe be cut, along with one of the jugular veins. And
Imam Muhammad stand by the opinion that, the major part of each of the four must be cut. (Badai‟ As-Sanai
vol.5, pg. 41)
No doubts the scholars of fiqh have differed with regards to the method of slaughter, however they all
agreed that the place of slaughter under normal circumstances apart from hunting should be the upper part of
the chest and throat. As well unanimously agreed that at least two of the four blood vessels must be cut in
order for the animal to become lawful for consumption.
In Adh-Dhakirah, Qarafiy has said; the view that says it is necessary to cut one or two of the jugular
veins is supported by the hadith of the Prophet;
“Eat from the meat those animals whose blood was drained and upon whom the name of Allah was
mentioned, because the blood will only flow completely from these jugular veins”. (Adh-Dhakirah vol. 4, pg.
133)
The logic behind Imam Abu Hanifa‟s opinion that cutting three is equivalent to cutting all, because “the
majority suffices for the whole” in those matters of Islamic law which are based on the principle of leniency.
Slaughtering of animals is based on leniency because the scholars have unanimously agreed that all four do
not have to be cut. Their differences are only in regards to particular combination of the four.
Halal meat and the industry in general is estimated to be worth over US$600 billion, with the number of
producers, certification bodies and consumers growing rapidly every year due to increasing population of
Muslims around the world estimated to be around 1.8 billion. The broadest focus within the halal landscape
however remains the meat industry-both with regards to the kinds of meat that are halal as well as the way in
which animals are slaughtered. Modern technology has brought both benefit and bane to the lives of these
animals. On one hand the growth of farming and mechanized methods of animal rearing and slaughter have
A. L. Zikrullah
356
made an already bloody industry more brutal. On the other-side using technology, such as stunning animals
before slaughtering are widely encouraged to minimize pain and suffering. Hence, religious considerations in
order to be aware of various sharia rulings and principles which are necessary in halal slaughtering
procedures and consumption of its meat are more than necessary.
Condition Regarding Invoking the Name of Allah (Tasmiyyah) At the Time of Slaughter
According to Imam Abu Hanifa, Imam Ahmad IbnHanbal, Imam Malik, and majority of the scholar of
fiqh hold the view that animal would be unlawful to consume if the slaughterer purposely does not recite the
tasmiyyah. But at the state of forgetfulness to invoke the name of Allah at the time of slaughter remains
lawful according the Hanafites and Malikis. The followers of Imam Ahmad also support the view of
forgetfulness of reciting the tasmiyyah under normal circumstances, but hold the view of the hunted animal
as unlawful if the slaughterer does not read the name of Allah when he shoots the arrow or releases the
hunting dog irrespective whether he does it intentionally or forgetfully. (Usman: 2005).
“Ibn Abbas reported that the Prophet peace be on him said; there is no harm in forgetfully leaving out
the name of Allah (at the time of slaughter)” (Fathul Bari vol. 9, Pg. 624).
“Imam Shafiist and by the view that it is not obligatory to recite the name of Allah at the time of
slaughter, but it is Sunnah”. (Qulubiwa-Umayrah vol. 4 pg. 245).
Hence according him, meat consumption would be halal if the slaughterer intentionally omits the
recitation of Tasmiyyah. Though he explicitly stated that it is lawful to consume an animal upon which the
name of Allah was intentionally not mentioned. Quoting his words in Kitab Al-umm;
“I would like that a Muslim recite the name of Allah when he sends his trained bird or dog to hunt. If he
forgets to recites the name of Allah and the bird or dog kills an animal, then it will be lawful to consume.
This is because the slaughter which takes place using a trained dog or bird is just like a normal slaughter. In a
normal slaughter, an animal is lawful to consume when the slaughterer forgetfully leaves out the name of
Allah. The reason for that is a Muslim slaughters on the name of Allah, which is in his heart, even if he
forgets” (Al- Umm, vol. 2, pg. 227).
Another hadith from Kitabul-Umm also states;
“An animal is lawful if a Muslim forgets to recites the name of Allah at the time of slaughter. The
animal is unlawful if he does not recite the name of Allah because he does not consider it to be important”
(Al- Umm, vol. 2, pg. 131).
Many scholars and followers of Imam Shafimazhab have also stated that it is makruh (discourage) to
intentionally leave out the name of Allah at the time of slaughter and that the slaughter will be sinful for
doing so (Rawdhatu At-Talibin, vol. 3, pg. 205 &Rahmatu Al-ummah, pg. 118 ). The Quran quotes in support
and necessity of reciting the name of Allah at the time of slaughter:
"فكلا هوب ركش اسن هللا عل اى كزن ثئببر هؤهى – هب لكن أال رؤكلا هوب ركش اسن هللا عل "
“Why should you not eat of (meats) on which Allah‟s name has been pronounced-so eat of (meats) on
which Allah‟s name has been pronounced, if you have faith in His signs” (Quran 6:118-119)
.....ال رؤكلا هوب لن زكش اسن هللا عل ا لفسق
“And do not eat of (meats) on which Allah‟s name has not been pronounced: that would be impiety”
(Al-Quran 6:121)
لكل أهخ جعلب هسكب لز كشا هللا على هب سصقن هي ثوخ األعبم
“For every nation We have appointed a rite of sacrifice that they may mention the name of Allah over
the beast of cattle that He has given them for food” (Al-Quran 5:4).
أعن ال زكشى هللا علب اقزشاء عل
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357
“And the cattle on which the name of Allah is not mentioned (at the time of slaughter) –inventions
against Allah, soon He would punish them for their own invention” (Al-Quran 6:138)
As said by Yusuf Ali (1934), since the sharia has explained what is lawful and unlawful in food, it will
be wrong to raise scruples and mislead the ignorant. Burj (2004) also emphasized in (Ahkaam al-dhabh) that
what is meant by the invocation or reading of tasmiyyah at the time of slaughtering is warning and an
awakening for the heart. Moreover in the mentioned verses of the Quran, it has been emphasized that
recitation of the name of Allah is an important requirements for the validity of the slaughter. It has also been
mentioned in many Hadith e.g.
“Rafi’hIbnKhadij reported that the Prophet peace be on said: „Eat from those animals whose blood was
drained and upon which the name of Allah was read” (Sahih Al-Bukhari: 5498).
“Abu Thalabah Al-Khushaniyy narrates that he asked the Prophet peace be on him some question
regarding animal hunting. The Prophet said in reply to his question, recites the name of Allah on the animal
which you have hunted with your bow and eat from it. Recite the name of Allah on that animal which you
hunted using your trained dog and eat from it” (Sahih Al-Bukhari: 5496).
A‟bayahIbnRifa‟h narrates from his grandfather that the Prophet peace be on him said; “Eat from that
animal whose blood has been made to flow and upon which the name of Allah was mentioned” (Sahih Al-
Bukhari: 5503).
The need to have mentioned numbers of text from the Quran and Hadith to prove the authenticity of
mentioning Allah‟s name as an important condition for the validity of slaughter is to establish that it is an
absolute essential condition in Islamic law. With the exemption of the state of forgetfulness, recitation of the
Allah‟s name is very important as one is not obliged to do that in that situation, and since that has been
overlooked by Allah in the hadith;
Al-Awzai‟y reported from Ata IbnAbiRabah who narrates from Abdullah Ibn Abbas that the Prophet
said, “Allah has overlooked the mistakes and forgetfulness of my Ummah (nation), and He has overlooked
those actions which they did under compulsion” (IbnMajah: 2043 & An-Nawawi: 39).
The followers Imam Shafii have proved their view with this hadith; “as long as he does not intentionally
leave it out”. The hadith reads:
Aisha reported that a group of people said to the Prophet (peace be on him); “Some people bring us
meat and we do not know if they recite the name of Allah upon it (during slaughtering). The Prophet
answered, „You should recite the name of Allah upon the meat and eat from it. Aisha thereafter comments
that these people (who came with the meat) were new Muslims” (SahihBukhari: 5507).
Other names besides Allah‟s should not be mentioned over the animal at the time of slaughter and
should not be omitted intentionally except at the state of forgetfulness. The Arabs during the days of
ignorance sought to propitiate their idols by sacrificing animals to them, either by the invocation of their
names while slaughtering or by immolating them on altars specified for them. Islam forbids all this as the
majority of scholars of fiqh as mentioned above hold the view that the slaughterer must recite the name of
Allah at the time of slaughter except in the state of forgetfulness. The tasmiyyah distinguish the Islamic
slaughter from other methods of slaughtering.
Condition Relating to the Slaughterer
Slaughtering must be performed by a Muslim who is of sound mind, mature, and fully understands the
Islamic rights and conditions of animals slaughtering. The person must be of clear mind and not under the
influence of any intoxicants, well trained in the job, with awareness and knowledge of what he is doing. The
Quran as well made lawful the animal slaughtered by the Christians and the Jews and the prophet supported
that in his sayings as they are the people of the book. It simply means only animal slaughtered by a Muslim
or a person from among the people of book is allowed for consumption.
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358
For animal slaughtered by an idol worshipper is not lawful. The scholars of the four schools of thought
unanimously agreed to this condition, and according to Usman (2005) the consensus of the opinion has been
recorded in (Mawduat Al-Ijmaa vol. 2 pg. 912, 948).
“It has also been reported; Al-Jassas says; we know that the meat of animals slaughtered by the pagan
will not be lawful even if they recite the name of Allah” (Ahkam Al- Quran vol. 3, pg. 6)
The following paragraph clarifies it further who really are the people of the book in order to grab better
understanding of their identity.
Slaughter of the People of Book
The people of the book here refer to the Jews and the Christians as both communities were sent
heavenly books through their Prophets, Moses and Jesus Christ respectively, peace be upon both of them.
The Quran says;
“Today whatever is good is made lawful to you and the food of those who were given the scripture
(Jews and Christians) is lawful unto you and yours unto them” (Al-Quran 5:5).
It is said in a hadith that; Anas may Allah have mercy on him said that a Jew invited the Prophet to a
meal and he accepted the invitation (Sahih al-Bukharivol 3: pg124, Zahraan, 2002, Tareeqi, 1983). The
Islamic scholars and Jurist have agreed on the permissibility of the slaughter by the two communities with
proves from the Quran and Sunnah as stated. In this context it is understood that action of the Prophet
accepting the invitation of a Jew to partake in his meal, thus establishes a social context where Muslims,
Jews and Christians could interact with each other and live together. Emphasizing on the two sides of the
issue firstly, “the food of the people of the book is lawful for you and secondly, your food is lawful for
them”.
The scholars of fiqh (Four schools of thought) also agreed on the fact that the word “food” in this verse
refers to slaughtered animals (Usmani, 2005). Since it has not been prohibited by Allah, the food of the Jews
and Christians is permitted to the Muslim on the basis of the original permissibility of good things (Al-
tayibaat) in the first part of the verse as long as it does not violate the text.
However there is a body of opinion which has not been prepared to state that all food of Jews and
Christians is absolutely and unconditional lawful for Muslims. These include companions of the Prophet like
Ali, Aisha and Ibn Umar, khan (1982). In addition to that Sheikh IbnBaz had said: “it is permissible to eat
their slaughtered animals as long as it is not known that they were slaughtered by a method other than the
Islamic method (fatawaIslamiyyah, vol. 6: p. 248).
Majority of the Islamic jurist are of the opinion that the food of the Jews and Christians must meet the
criteria established for halal and wholesome food (al-tayibaat), including proper slaughter of animals.
Referring to the context in the verse:
“And eat not of that whereupon Allah‟s name has not been mentioned, for lo! It is abomination” (Al-
Quran 6:121)
Regenstein and Chaudry (2003) have analyzed the understanding of modern slaughtering of the people
of the book and the followings were noted;
1. Christians do not follow a strict food code.
2. Jews are divided into 3 major groups:
I. Orthodox Jews slaughter animals in their prescribed manner and prepare all “kosher” meat
accordingly.
II. Conservative Jews who follow the kosher guidelines based on Jewish law, but who tend to be more
lenient than orthodox Jews.
III. Reforms Jews do not generally consider kosher laws as an essentials issue for modern Jewish
practices.
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359
3. Orthodox Jewish slaughterers say a blessing at the beginning of slaughter session for numbers of
animals, but do not pronounce the name of God at the actual time of slaying of each animal.
Looking into the analysis above it may be said that for Muslim who want to follow and upheld the
requirements in the verse of the Quran;
ال رؤكلا هوب لن زكش اسن هللا عل ا لفسق
“And eat not of that whereupon Allah‟s name has not been mentioned, for lo! It is abomination” (Al-
Quran 6:121).
The meat of the people of book here may not met and fulfill the halal standard. And in addition to that,
dairy and cooked kosher products may contain alcohol e.g. in flavors, and some lenient kosher supervision as
defined will permit products that contain animal-based ingredient that may also be unacceptable to the halal
observing consumers.
Kosher of the Jews
Kosher is a Hebrew word which literarily means honest or legal, or could be termed fit or proper and its
opposite isTrefah (Hussaini, 1983 and Zahoor). When applied to food, the term indicates that an item is fit
for consumption according to Jewish law just as the Muslim use the term halal. And the word kosher is an
extract from the word kashrut meaning the body of Jewish law dealing with what can be eaten or otherwise,
and how those foods must be prepared and eaten. The kosher manner of slaughtering and processing animal
is very similar to the Islamic method of slaughtering. Nevertheless the slaughter of the Jewish is permitted
and allowed to be consumed by the Muslim referring to the verse of the Quran;
...الم أحل لكن الطجبد الطعبم الزي ارا الكزبة حل لكن طعبهكن حل لن
“Today I have made it lawful to you all kind of (lawful) foods, and the food of the people of Book (Jews
and Christians) is lawful unto you and yours unto thee. (Al-Quran 5: 5).
Kosher are foods or any products allowed for consumption in the Jewish faith. And usually in kosher
slaughterhouses and abattoirs, even restaurants and eateries, a qualified person in the field is legally bound to
be kept to ensure the meats been produced or meals prepared there are in conformity with kosher food laws.
However it must be noted that if a product is kosher certified, it does not mean that the product is
automatically halal. There are kosher certification firms that certify products which are not really considered
kosher by many Jews.
Condition Relating to the Animal Meant For Slaughter
Qardawi (2005) had said, all animals on land are permissible, until evidence is established claiming its
prohibition or the slaughtering process has not gone out of text. The Quran says;
“This day all good things have been made lawful to you, and the food (slaughtered meat) of those to
whom the book was given, and yours (food and slaughtered meat) is lawful to them equally” (Al-Quran 5:5).
The Quran further elaborates;
“so eat of the lawful and good food for which Allah has provided, and be grateful for the graces of
Allah, if it is He whom you worship (Al-Quran 16: 114).
Animal should not be subjected to cruelties in their breeding, transporting and slaughtering or in their
general welfare. As agreed by the four schools of thought flesh of animals killed by cruel methods is
considered carrion. Even if these animals were slaughtered in the strictest manner, if cruelties were inflicted
on them otherwise, the flesh is still forbidden (Tareeqi, 1984).
The animals to be slaughtered must be from the permitted species and not forbidden as stated in the
verse of the Quran.
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حشهذ علكن الوزخ الذم لحن الخضش هب أل لغش هللا ث الوخقخ الوقرح الوزشدخ الطحخ هب أكل السجع اال هب ركزن "
"هبرثح عل الصت أى رسزقسوا ثبألصالم رالكن فسق
“Forbidden to you are: dead meat, blood, the flesh of swine, and that on which other name than Allah‟s
has mentioned, that which has been killed by chocking, or by violent blow, or by headlong fall, or by being
stabbed to death; or that which has been partly eaten by a wild animal, unless you are able to slaughter it,
and that which is sacrificed on stones, also is the division of meats that was torn apart by arrow; that is
impiety” (Al-Quran 5:3).
Humane treatment should be given to the animals as the Quran and the saying of the Prophet supported
the fact that the care and welfare of the animals before they are killed are just as important as the way in
which they are killed. The holy Quran does not view animals as mere resources but as individuals and
communities of its own. The Quran says;
“There is no beast that moves on the earth, no bird that flies with its two wings, but they are
communities like your own” (Al-Quran 6: 38).
Condition Relating to the Tools Used in Slaughter
The consensus of the scholar of fiqh (Imam Malik, Imam Ahmad Bin Hanbal, Imam Shafii and Imam
Abu-Hanifah) have agreed that animal could be slaughtered or killed with any sharp objects that can put an
end to the animal‟s life or drain its blood e.g. knife or sword, and any other sharp object that could swiftly
cut the throat instantaneously (Tariqi, 1984 &Zahraan, 2002).
Usmani (2005) has also quoted; it is not necessary that the tool should be a knife; the slaughter would be
valid using any sharp instrument, irrespective of whether it is made of iron, rock or wood. The proof is in
Sahih Al-Bukhari and Muslim and it reads;
Rafi IbnKhadij narrates that he said, Oh Prophet of Allah , we will confront the enemy tomorrow,
whereas we do not have any swords. Can we slaughter using a bamboo, the Prophet of Allah replied, “Eat
from that animal whose blood was made to flow and upon who the name of Allah was recited, (on condition
that the instrument used) is not a tooth or claw” (Jami’lUsul (vol.4, pg.489).
It is unacceptable and disapproved to use blunt object as that increases the pain the animal has to go
through, and on this behalf the prophet peace be on him had advised us with;
“Sharpening of the blade meant for slaughtering and relieving the animal from its pain” (Sahih-Muslim
vol; 2:pg. 72).
4. Why Halal Slaughter?
During the period of ignorance the people of Mecca used to slaughter their animals on the idols they
worshiped placed in the Ka‟aba, and then sprinkle the blood on it Zaharaan (2002). These were done only
with the intention of worship and fulfillment of their obligations to their gods. However with the rise of Islam
this act was made unlawful even if the slaughtering were to be done reciting tasmiyyah as far as it‟s done on
the idol or otherwise. The Quran says:
حشهذ علكن الوزخ الذم لحن الخضش هب أل لغش هللا ث الوخقخ الوقرح الوزشدخ الطحخ هآ أكل السجع اال هب ركزن هب
رثح عل الصت
“Forbidden to you are; dead animals, blood, the flesh of swine, and the meat of that which has been
slaughtered as a sacrifice for other than Allah, or that which has been killed by choking, or by a violent blow,
or by headlong fall, or by being repeatedly stabbed; or that which has been partly eaten by a wild
animal”(Al-Quran 5;3).
According to Qardawi (1995), Usmani (2005), Zaharaan (2002), and Hussaini (1984) and many other
notable Islamic scholars and jurist; the wisdom behind the Islamic rulings of slaughtering in the traditional
manner as described by the Quran and Sunnah is to take the life of the animal in the quickest and least
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painful way. Thus the main intent here is to be kind to the unfortunate animal and spare it unnecessary
suffering.
Amongst the wisdom in the Islamic slaughter with the condition of cutting the animal from it neck and
draining of its blood is a gesture to differentiate the lawful meats and fats from the unlawful. Furthermore it‟s
an admonition and a warning for the remainder of the animal blood in it carcass which renders the animal
dangerous for consumption due to bacteria‟s and micro-organism in the blood. As noted by khan (1982),
blood carries organism responsible for various diseases and these organism circulate in the blood without the
body manifesting any symptoms of the disease. It is therefore essential to eat genuine halal slaughtered meat,
whereby the method employed in killing the animal ensures the maximum extraction of blood. It is pertinent
to state here that meat without blood tastes better and preserves longer. On the other hand, the presence of
blood in meat influences its putrefaction and result in none completeness of the halal concept.
Halal Slaughter Concept and its Wisdom
Islam is a comprehensive religion guiding the lives of its followers through the revealed rules in the
Quran and sunnah which governs the personal, social, public and economic aspects of life. And since
consuming of meat and it products is an important part of daily life, thus halal slaughtering laws carry a
special significance. The life of Muslim is guided by Islamic law or sharia and the later have given clear
guidance in the aspect of halal and haram. These laws are very simple and clear, and its primary objectives
are for the good of mankind. Sharia regarding slaughtering removes from human beings, burdensome
customs and superstitions, aiming to simplify and ease the day-to-day activities of humanity (Usmani, 2005
and Khan, 1982).
As stated by Burj (2004) in his book Ahkaam Al-zabh, for any individual who anticipated the Islamic
jurisprudence of slaughtering to be the means of making the permitted animals halal, it would be observed
that there are numbers of hidden wisdomin the Islamic way of slaughtering which could be summarized in
three ways. The first wisdom about Islamic slaughtering as an obligation reveals it as a benefit to the human
beingsin the matter of health; whereby one is saved from the micro-organism and bacteria in the blood which
may result in a serious disease or illness. Secondly as a kindness to the animal for slaughter whereby the life
of the animal is taken in a quickest way to reduce the pains it undergoes during the slaying of the animal.
Thirdly, the ability to differentiate the permitted meat for consumption from the forbidden, which
consequently makes one, realizes the boundary of halal food and avoidance of the haram.
Consuming haram develops in one, bad behavior, evil soul, darkness of heart and all kinds of bad
actions. And consumption of the unlawful gets one astray and miserable and the fire of hell shall be the
abode of the body nourished with haram in the next world Burj (2004). On this behalf the Prophet peace be
on him said to ka‟ab; „Oh ka‟ab he would not enter paradise, flesh and blood nourished with haram
(Attargeebwa-ttarheeb: vl-3, pg-15). Paradoxically Muslims around the globe agree that Islamic principles
revealed by the Quran and Sunnah govern the lives of every Muslims, also influence the trends and their
beliefs towards issue like the consumption of halal meat or avoiding unlawful stuffs.
The life of Muslim revolves around the concept of halal. Hence every Muslim must consume halal food.
The concept of halal in Islam has the following significant motives;
1. To preserve the purity of Religion.
2. To safeguard the Islamic mentality.
3. To preserve life.
4. To safeguard property.
5. To safeguard future generations
6. To maintain self-respect and integrity (HDC, 2020)
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Discourage Practices in Halal Slaughter
Since the advent of man, eating of meat and meat product has been part of daily life, as meats were
consumed from the early times. Before Islam during the days of ignorance every possible means were used
by the Arabs and non-Arabs to acquire the meat of animals for consumption (Qardawi 1985). Fleshes of dead
animals were consumed, sometime parts of a living animal‟s body would be cut and eaten, animals were
strangled to death, gored, killed by violent and people would drink blood and use it as food. Nothing was
considered to prevent the pain and suffering to the defenceless and innocent creature.
The issue of slaughtering animals is not an ordinary and mundane issue, in which an individual may act
as desire without being restricted of some practices which is highly discouraged in the slaughtering of
animals and among the practices are;
1. Sharpening of the tools meant for slaughtering in front of the animal should be condemned, as this
inflicts more pain and punishment on the animal before the actual slaughtering. The Prophet said to a man
sharpening the knife in front of animal intended for slaughter after making it lie on its side that; you could
have sharpen your knife before making it lie on its side, do you wish to kill it twice (al-haakim 3: 233 dar al-
kutub al-ilmiyyah)
2. Slaughtering of animal in front of another should be avoided as this also increases the pain that it has
to go through. It was said by Ibn Umar that the Prophet commanded the sharpening of the tool (e.g. knife)
and to keep animal for slaughter away from others at the time of slaughter (ibnMajah, vol. 2, pg. 1059).
3. It is highly discouraged to do the processing or skinning of the animal while it is convulsing. The
Prophet has said: “do not deal hastily with the souls of animals before the life departs” (Adarqatni 4: 283).
4. It is abominable to let the knife reach the spinal marrow or to cut off the head of the animal, as all
this inflicts more pain on the animal (Qardawi, 1985).
Another issue that stands a challenge in the halal slaughter industry, and need to be elaborated is the
consumption of animal slaughtered by the non-Muslims, should it be the people of the Book (Christian and
Jews), slaughtering of the polytheist, imported meat and derivatives etc.
From the foregoing description, it would be noted that belief and a precise method are conditions for the
validity of halal slaughtering. The insistence on pronouncing the name of Allah before slaying an animal is
meant to emphasize the sanctity of life and that all life belongs to Him. Pronouncing the tasmiyyah, abiding
by the rules and regulations of proper Islamic slaughtering and noting the mentioned discouraged acts
induces feelings of tenderness and compassion and serves to prevent cruelty (Khan, 1982).
Slaughtering and Halal Meat Industry
At the tenth session of the Islamic Council of Jurisprudence of the world Islamic league held in Mecca
between 17th and 21
st October 1987, the issue of the use of electric discharges (electro-narcosis) during the
slaughter of animals was considered. The council issued a fatwa that tolerates electro-narcosis or stunning
under very strictly controlled condition; animal electrocuted or stunned, should not die before the actual
slaughtering, neither should the animal suffered any pain during application of such an electrical current
(Usman, 2006 &Asidcom, 2008).
Stunning the animal before slaughtering is a common practicein the meat industry. It is assumed to be
more comforting and causing less pain to the animal. A considerable number of animal rights activist hold
the view that stunning prior to slaughter is the only humane method of slaughtering. They maintain that
stunning is the act of rendering the animal unconscious before a physical cut is made to the neck with the
belief that it will eliminate pain, discomfort and stress. On the other hand another group of vegan activist
(e.g. Brahmins & Hindus) as mentioned earlier who believe that both the act of stunning and slaughtering are
cruel. Calling for the ban on animal products altogether, though this idea had less significant impact on
government policies, but the stunning incumbent group has been relatively influential (Shazana& Agha,
2006).
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363
Pre-slaughter stunning was originally introduced to protect abattoir personnel, rather than the animals
themselves. The idea was to immobilize the animal to facilitate killing procedures (El-Awady, 2003). But
today, the principle of stunning has now evolved to encompass the idea that animals should be rendered
unconscious before they are slaughtered. A great number of scientific studies and observations of devoted
and concerned Muslim, scholars, and Jurist from the sharia panel or committee in halal slaughter industry or
otherwise, have argued that stunning or electro-narcosis of any form is of no benefit to either humans or
animals (khan, 1982, katme, 1986,). The study shows that religious slaughter by direct cutting of the animals
by its neck without stunning is the most beneficial method for the animal welfare, the meat quality, and
environmental safety, as well as people‟s health.
According to Islam-base of the United Kingdom (2005), argue that stunning is not allowed as an
Islamic method of slaughtering as it causes harm to the animal as well restricts spilling of the blood from the
animal. Once the blade is applied to it blood vessels, as that causes atrocious suffering, death of animals
before the slaughtering, residual blood in the carcass, explosion of the blood vessels, and dispersion of the
brain in the meat. In 1991, the European council of fatwa and research made it unlawful for Muslims to eat
meat coming from poultry and cattle stunned prior the actual slaughtering.
Undisputedly many Islamic groups and communities around the word, even Malaysia consumers, as
well as the Jewish equally opposes stunning with the conviction that the traditional halal and kosher
respectively, remain the most compassionate and humane method of taking animal‟s life. And with the range
of religious opinions and interpretations, and the increasing potential for globalization of the halal food
industry, with the market booming, the most essential stakeholder the consumer has been sidelined. Indeed
the Muslim consumer knows little or absolutely nothing about the use of stunning in the preparation of halal
meat. From observation it is learned that the Muslim consumer is uncomfortably astonished when he learns
of the use of such stunning process for halal slaughter.
Islam is a way of life, controlled by what is prescribed in the Glorious Quran and the traditions of the
Prophet (Peace be in him). The rules and regulations in Islam are well defined and cleared. While the
consumption of meat is allowed, this concession is not without responsibilities. The classification of animals
according to their characters as well as the permission and prohibition of its consumption, are clearly stated
in the Quran. The permission to kill or slaughter animals, quoted in the religious texts is accompanied with
rules concerning their food and good treatment of animals during their rearing and of their ritual killings.
Having pronounced the name of Allah, the simple and extremely humane system of slaughtering in Islam
consists of, cutting of the trachea, two carotids arteries, the esophagus and the two jugular veins of the animal
at the same time with a very fast cut using a very sharp knife (Zahraan, 2002, Tareeqi, 1983, Burj 2004,
Qardawi, 1985, etc.)
In a study conducted by Katme (2004) he said; Contemplating on the issue of stunning prior the animal
slaughter and mechanical slaughtering, one really need a second thought and deep look into the introduction
of this technology and the reason behind its approval by some scholars. Since the animals also suffer as man
do, killing or slaughtering them for the purpose of food, can only be justified due to an exemption granted by
Allah to man, by carrying out the killing in a proper way as explained by the Quran and sunnah. In every
Muslim community today a debate concerning to permit stunning animals prior its slaughter or not as
become a big controversy, thus details and fact of these innovation requires explanation for who does not
know in order to grasp what is it all about.
There are three main types of stunning or electrical technologies available that is been used in the
mutilations of animals before the actual slaughtering in the halal industry;
I. Captive Bolt pistol stunning
II. Electrical stunning
III. Electrified Water-bath stunning
IV. Carbon dioxide Gas stunning
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5. The Scholars Opinion on Modern Slaughter Method
Some scholars of “fiqh” and fatwa bodies around the world, who understand, interpret and explain the
sharia have no doubt disagree on the lawfulness of a stunned animals for consumption. Controversy remain
answer to the permissibility of meat got from stunned animals, as a result a unified standard halal
slaughtering standard could not be established. However all have their evidence and support for declaring the
animal stunned Halal or Haram. The following are some of many fatwa stating the permissibility or non-
permissibility of animal stunning. Here are the fatwa regarding permission for stunning;
Decisions of the Fatwa Committee of the National Council for Islamic Religious Affairs Malaysia
(Jakim)
The Use of Electrical Stunning in the Slaughtering of Cattle
The 22nd
Muzakarah (Conference) of the fatwa committee of the national council for Islamic religious
affairs Malaysia held on 24th November 1988 has discussed the use of electrical stunning in the
slaughterhouse of cattle. The conference decided that the use of electrical stunning in the slaughtering of
cattle is permitted.
The Slaughtering of the Chicken Using the Water Stunner
The 22nd
Muzakarah (Conference) of the fatwa committee of the national council for Islamic religious
affairs Malaysia held on 24th November 1988 has discussed the slaughtering of chicken using the water
stunner. The conference decided that the use of water stunner in the process of slaughtering chicken is
permitted.
The Ruling on the Stunning of Animals
The 70thMuzakarah (Conference) of the fatwa committee of the national council for Islamic religious
affairs Malaysia held on 29th September 2005 has discussed the ruling on the stunning of animals. The
conference decided:
1. The method of stunning of animals using penetrative captive bolt and non-penetrative captive bolt
(Mushroom Head Gun) is unlawful (Haram) and not permitted as it can cause the death of an animal.
2. Only the electrical stunning method is allowed with the following conditions:
The type of stunner used is the head only stunner.
The velocity of the electrical current must be controlled (not to exceed the specified limits) that is
around 0.75 ampere for goats, 2.0 amperes for cow and the duration of the electrical current is between 3 to 6
seconds.
Procedures must be supervised by accredited Muslim personnel.
3. The water-bath stunning method for poultries (chicken and duck) is permitted with the following
conditions:
The velocity of the electrical current must be controlled so as not to kill the animals.
4. The use of drugs and carbon dioxide in the slaughtering procedures is permitted with the condition
that it does not torture or kill the animal.
The Ruling on Thoracic Sticking Method in the Slaughtering of Animal
The 70thMuzakarah (Conference) of the fatwa committee of the national council for Islamic religious
affairs Malaysia held on 29th September 2005 has discussed the thoracic sticking method in the
slaughterhouse of animals. The conference decided that the thoracic sticking method, an additional procedure
after slaughtering an animal is permitted and its meat is lawful (halal).
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365
The Use of the Pneumatic Percussive Stunning From the Islamic Perspectives
The special Muzakarah (Conference) of the fatwa committee of the national council for Islamic
religious affairs Malaysia held on 13th march 2006 has discussed the use of the pneumatic percussive
stunning from the Islamic perspectives. The conference decided that the use of pneumatic percussive
stunning in slaughtering of cows and other lawful animal is permitted with the condition that the skull of the
animal stunned must not crack and its death is caused by the slaughtering.
Decisions of the Council for legal Verdicts at Dar al-Mustafa Yemen
The verdicts was issued on the 11thDhul-Qaida 1427 (7
th December 2006) and it reads; Exposing the
animal to an electric shock is unlawful in itself. As for the legality of the meat if the animal recover and
return to its natural state twenty seconds after been stunned, then it is lawful (halal) even if the animal is in a
lifeless state at the time of slaughter (such that it cannot see or hear and is unable to move). This is because
the shock in itself is not a cause of the animal‟s death.
However if the animal does not return to its natural state after been stunned then the meat is unlawful
unless one is reasonably certain that the animal is alive at the time of slaughter. The evidence of which would
be things such as violent movement, the gushing or spurting of blood or a sound coming from the throat or
any other signs. The verdict further says it is not necessary to be absolutely certain that the animal is still
alive because what is required by the sacred law in this instance is that there be some signs of life in the
animal at the time of slaughter. However, if one is unsure whether the animal is alive or not at the time of
slaughter the meat would then be unlawful.
Decisions of the Egyptian Fatwa Committee
On the 18th of December 1978, the Egyptian fatwa committee decided regarding animal stunning as
thus; “If the electro narcosis of the animal or any other anaesthetic procedure helps bleed the animal, while
weakening its resistance during the bleeding, and if this electro narcosis has no effect on its life (i.e. if the
animal comes back to normal life when the bleeding has not taken place). Then it is allowed to resort to
electro narcosis or any other similar type of anaesthetic procedures before the bleeding. The meat of the
animal bled in that way is lawful”.
Below are the non-permissibility of stunning;
Resolution of the International Islamic Fiqh Academy Jeddah
The academy decision numbered (IIFA No.: 95-3/10) on application of stunning pre-slaughter reads;
“The true method of Islamic slaughtering is that the animal is slaughtered without being stunned because the
Islamic method of slaughtering is the ideal method with its conditions and etiquettes. In the Islamic method
of slaughtering, minimum pain is caused to the animal due to mercy and adherence to the guidelines of
sharia. It further says; if the animals are slaughtered after stunning then the meat will become halal only if it
is assured through technical means that the animal did not die before being slaughtered. The academy also
says; according to the experts, the electrocution should be given towards the forehead or the sides of the
head. The voltage should be between 100 to 400 volts. It is not permissible to cause electric shocks to the
chickens because it has been proven through experience that a large number of chicken die in the process
before the actual slaughter.
The Decision of Makkah Fiqh Academy on Stunning
Fiqh Academy of Makkah a part of the Muslim World league issued a resolution (Resolution of Fiqh
Academy: 191) and its reads; “Inflicting electric shocks on the animal before slaughtering causes
unnecessary pain to the animal which is not allowed in Islam”. If the electric shocks are light and brief which
cause less pain to the animal and the purpose of this shock is to reduce the pain of slaughtering for the animal
and to reduce the resistance then there is no harm in using this method for slaughtering.
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The European Council of Fatwa Research Sarajevo Bosnia Hersek
On the 25th to 26
th June 2013 the council issued a resolution; “the fundamental basis of slaughter in
Islam is to do the slaughtering without stunning the animal, because this kind of slaughter is the best for the
mercy of the animal and for the health of human consumers. For large size animals modern slaughter-houses
are requested to improve their means of slaughter to fulfil this fundamental basis. However, under situation
where it is difficult to fulfil this fundamental basis it is a condition that when stunning is used it should not
lead to death of the animal before its slaughter.
Since the meat of an animal will only become lawful if its slaughter according to Islamic law, hence to
uphold the tradition is crucial. High demand of halal meat and its industrialization should not take Muslims
away from carrying out the slaughtering tradition according the sharia. Moreover sharia scholars of halal
knowledge based on personal visits to slaughter-houses should evaluate current slaughter-houses practices.
Sharia experts should not ignore issues like feeding the Muslim generation with genuine halal meat or
poultry and saving them of being cheated by buying non-halal foods. Based on this challenge more
awareness should be established on what is really halal and fatwas that‟s was previously approved for the
conventional slaughtering procedures need to be reviewed.
Fatwa of Darulifta, Darululoom Karachi Pakistan
On the 9th of April 2005 (30
th of Safar 1426 AH), Mufti TaqiuUsmani issue a fatwa regarding stunned
meet thus; If the act of stunning makes the animal weak (compared to its normal and natural condition) and
at the time of slaughter the animal is not at its full physical strength, then there is a risk that the procedure of
the electrical current will cause a reduction in the amount of blood that is to be drained from it at the time of
slaughter compared to what might have been drained in the case of the animal being fully conscious and in
full possession of its sense and physical strength, and to undertake such a course of action deliberately is to
oppose and dispute the sharia requirement of slaughter.
The Mufti further says; as for the rulings regarding the meat of animal slaughtered this way, if the
animal was definitely alive at the time of slaughter and was slaughtered correctly, it would be considered
Halal. However, due to the reasons outline above, and the many types of doubts that arise, it is appropriate
for Muslims to avoid such meat as far as possible, because staying away from doubtful things is part of faith.
Sharia Critical Control Points
Critical Control Points is a concept from which Hazard Analysis and Critical Control Points is based on.
HACCP is a food safety management system that is recognized worldwide and is recently known as ISO
22000. CCP is a stage or a process that would defines where any intolerable or unacceptable practices may
be encountered in the food or meat industry (Al-Mazeedi, 2009). And it is at this point within the meat
processing chain that potential unacceptable hazards should be controlled. Muslim food experts have
concluded the use of food safety terminologies to serve the human diet, specifically in providing halal meat
or food, and for this reason, they have added another category for hazard which has a religious nature that
would controls the halal, haram, filthy (najs) and doubtful (shubha) of the food/meat production termed
„Halal Critical Control Points or Sharia Critical Control Points‟ (Halal CCP).
Sharia CCPs are any identified points within the operation, slaughtering, processing, of halal meat that
otherwise might lead to a religious unacceptable situation which ultimately leads to condemnation of the
halal meat product. If an identified Halal CCP were not observed and controlled within the meat /food chain,
it would result in the contamination of the meat/food as it may be non-halal because of its nature or may
contain unlawful ingredients. If such situations do exist, halal CCP must be observed and controlled for each
slaughtering and processing by both food processing managers. And must be fully supervised by the Halal or
Sharia CCP coordinator probably Islamic scholar or the sharia committee to ensure the entire process is done
in accordance with the sharia as stated by the Quran and Sunnah.
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6. Conclusion
The issue of Islamic slaughter is not an ordinary affair like the method used in cooking which is not
governed by any law. Instead, it is a matter related to worship which is subjected to the laws mentioned in
the Quran and Sunnah in other words sharia. The Islamic method of slaughter is one of the unique features of
Islam which distinguishes animal slaughtering of a Muslim from the non-Muslim. It was in this regard, the
prophet (peace be on him) said “He who performs our salah (prayer), faces our qiblah (direction of worship),
and eats our slaughtered animals is a Muslim, who deserves the protection of Allah and his messenger”. The
meat of an animal will only become lawful if it is slaughtered correctly in accordance with Islamic law, and
for a slaughter to become valid, the sharia rulings must be established.
There are several critical issues of high interest and controversy that may be in need of assessment,
improvement or total development in the halal meat industry. Amongst this are ill-treatment and cruel
manner of raising the animals, and the non-Islamic and inhumane way of handling the slaughtering
procedures. Likewise the cruelty faced by the animals during the transportation both by air, sea or land and
on farm such as grazing feedlots and breeding. One of the biggest challenges faced by the halal industry
especially the slaughter sector is the lack of standardization of products and services. Another important
issue is the imported meat and poultry that need a continuous review in order to check on the lawfulness.
Malaysia has integrated into the halal meat industry for decades, and Muslims have also displayed their
urge and interest in knowing the authenticity of the meats and poultry products to be genuinely certified
halal. Through, despite the government enacted laws and guidelines with regards to halal meat and food in
general. And the growing importance of the halal market and services, little research has been conducted on
halal slaughter procedures and Muslim consumer perceptions. Compliance and halal certifications is taken
shape but offenders and malpractice remain a threat. As a result a balanced quality assurance system based
on sharia principles is needed together with institutionalized monitoring, controlling, and guaranteeing these
principles, standard and rules resulting in a genuine halal meat status. The status can eventually be signaled
to local consumers and the international observers for Malaysia to attain its proposed international halal hub.
Therefore it is recommended that future research seek to illuminates Muslims attitudes towards halal
slaughtering, their information seeking behavior, and better insights in the influence of Islam on meat
consumption in general.
References
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